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Australian Aboriginal People versus Police Relation

Students Name

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University

Professor Name

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Australian Aboriginal People versus Police Relation

History

Australian Aboriginal peoples constitute a multitude of tribal and cultural groups. Their

presence on the Australian continental land mass can go back 60,000 years. They were nomads

yet lived in tribal, territorial land; oral traditions were used to identify these territories (Raphael,

1998). In 1788, Sydney became the official site of the first white colony in Australia, the Colony

of New South Wales. Although there had been other non-Aboriginal explorers, such as Dutch

and Portuguese, Captain James Cook claimed Australia for the British in 1770. In claiming this

territory for the British and conquering it, it was considered "Terra Nullius" (a place of no

peoples); this fundamental notion must be incorporated into any analysis of intergenerational

dimensions of trauma, this meant that white conquerors denied Aboriginal people's humanity and

their entitlement to the land they had occupied for millennia from the very beginning

(Behrendt,2008). Due to its profound impact on Aboriginal people's well-being and its ongoing

ramifications through generations, the loss of land provides a powerful context for understanding

trauma and its intergenerational effects.

The Department of Justice and Equality's relationship with Australia's First Nations

People, especially the Aboriginal communities, has been tense throughout the country's history.

This complicated and tense relationship has been fashioned by centuries of abuse, ranging from

discrimination and structural injustice. Domestic violence protection orders are often the first

contact that Aboriginal and Torres Strait Islander people have with the criminal court system

(Douglas & Fitzgerald, 2018), revealing inequalities in the administration and implementation of

these orders, which lead to the disproportionate arrest and prosecution of Aboriginal people. The
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Australian Human Rights Commission's report (2014) provides an essential context for the

longstanding difficulties Aboriginal people with disabilities have overcome in the legal system.

The analysis shows that this underrepresented group faces barriers to justice due to

discriminatory behaviours and a lack of culturally relevant support services. The idea that

Indigenous Australians are making their "last stand" in Australia is called into question by

McMillan's (2018) investigation of the conditions of silence and the effect of public discourse on

prolonging settler colonialism in that country. Furniss (2017) emphasizes how the prevailing

narrative marginalized Aboriginal people and their search for Justice by erasing their voices and

experiences. Nettelbeck (2016) sheds light on the challenges Aboriginal communities experience

when exercising their legal rights and the patterns of resistance they have devised to confront

systematic injustices.

In the Stolen Generations' abuse from the late 1800s to the 1970s: the Australian

government forcefully removed Aboriginal children from their families and communities

(Haebich, 1998). This approach was aggressively supported by the Department of Justice and

Equality through state and federal authorities. These actions severed familial relationships and

caused intergenerational trauma that still affects Aboriginal culture today. The 1966 Wave Hill

Walk-Off is a landmark example of the police's fraught relationship with First Nations residents.

Aboriginal stockmen and their families in the Northern Territory, led by Vincent Lingiari, staged

a protest about poor working conditions and land rights violations. Tensions escalated because

law enforcers from the Department of Justice and Equality responded violently; this marked a

watershed moment, giving momentum to the land rights movement and spotlighting the

pervasive injustices endured by Aboriginal communities. The Department of Justice and

Equality's abuse of Aboriginal people goes beyond isolated incidents. Inequalities in today's
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criminal justice system continue to be a problem. Systemic biases and socioeconomic hardship

contribute to the disproportionate number of Aboriginal people behind bars (Stanley, 2022). The

connection between police and First Nations people is strained due to over-policing and harsh

treatment of Aboriginal communities, perpetuating a cycle of discrimination and marginalization.

Aboriginal communities have deep-seated fear and apprehension due to the legal system's

maltreatment of their members in the past. Consequently, Aboriginal people's reactions to

interactions with law enforcement are generally marked by anxiety, fear, and a sense of injustice.

According to Douglas and Fitzgerald (2018), over-policing Aboriginal communities and the

disproportionate use of force against Aboriginal people contribute to this strained relationship.

These activities promote justice system prejudices and negative perceptions.

Outcome

Intergenerational trauma

Systemic biases, discriminatory practices, and a failure to comprehend the culture of

Aboriginal and Torres Strait Islander communities have plagued law enforcement throughout the

years. These elements have contributed to a generational cycle of trauma by perpetuating

mistrust and dread (Mazerolle, 2003). Early interactions between colonizers and Indigenous

peoples were frequently violent, destructive, and dehumanizing (Atkinson, 2002). The effects of

these wrongs are still being felt today. Psychic and emotional scars can be passed on from

generation to generation, a phenomenon known as intergenerational trauma. Aboriginal and

Torres Strait Islander communities have had their shared consciousness permeated by the stress

of living under police surveillance (Hunter, 1993). Anguish, suffering, and grief have been

passed down through generations negatively.

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Intergenerational trauma affects Indigenous people's mental health. Historical injustices

and current challenges have significantly impacted their well-being. Depression, anxiety, and

PTSD are more prevalent in these communities (Haebich, 2000). Past and present wounds mix to

create a complicated web of agony that spans generations. Furthermore, intergenerational trauma

has damaged Aboriginal and Torres Strait Islander communities' social fabric. Ancestral cruelty

commonly contributes to modern problems like broken families, substance misuse, and domestic

violence (Murrup-Stewart, 2021). The loss of cultural identity and expected behaviours

exacerbates displacement and hopelessness.

Furthermore, intergenerational trauma has damaged Aboriginal and Torres Strait Islander

communities' social fabric. Ancestral cruelty commonly contributes to modern problems like

broken families, substance misuse, and domestic violence (Menzies, 2019). The loss of cultural

identity and expected behaviours exacerbates displacement and hopelessness.

Undeniably, the trauma experienced by Aboriginal and Torres Strait Islander communities

in Australia has been exacerbated by police policing (Dockery, 2010). These communities' minds

are permanently damaged by centuries of discrimination and injustice. Mental health, social

dynamics, and cultural resilience are just some areas that will be impacted (Dudgeon,2010). It is

essential to promote healing and address the current issues faced by Australia's First Nations

People by acknowledging the complexity of this issue and working toward reconciliation,

understanding, and reparation.

Over-Representation In The Criminal Justice System

In Australia's criminal justice system, overrepresentation of Indigenous Australians,

particularly those of Aboriginal and Torres Strait Islander descent, has serious repercussions.
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According to Anthony (2013), indigenous people continue to account for a significantly larger

proportion of inmates despite making up a sizable portion of the population. It is unsettling to

discover that Native individuals currently represent over 30% of detainees, as indicated by late

insights; There are a few regrettable outcomes of this overrepresentation. Most importantly, it

propagates an endless loop of hindrance since reintegration into society is very hard for those

engaged with the law enforcement framework (Baldry, 2014). Indigenous communities have a

harder time escaping the criminal justice system because of high recidivism rates.

There are numerous negative effects of overrepresentation. People in the criminal justice

system face significant obstacles to reintegration into society, perpetuating a vicious cycle of

disadvantage (Cunneen, 2001). Native Americans have a harder time breaking free from the law

when their recidivism rates are high. This overrepresentation exacerbates the deterioration of

trust between the police and First Nations communities. The local social class struggle to

coordinate in light of the persistent uncertainty caused by the seriousness and tendency of the

police (Tofighian, 2020). As a result, concerns about community safety are more difficult to

address and the criminal justice system is less effective.

According to Little (2018), the problem of a disproportionate number of Aborigines and

Torres Strait Islanders participating in the criminal justice system is not hopeless, even though it

has been a problem for some time. The reasons for overrepresentation have been distinguished,

and endeavours are underway to execute foundational change. A comprehensive strategy that

includes community-driven initiatives, culturally competent law enforcement, and diversion

programs is essential (Blagg, 2005). Addressing the underlying structural inequalities, historical

injustices, and institutional biases is the only way to solve the problem of over-representation.
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Expanding cops' social awareness is likewise fundamental (Cunneen, 2014). Training that

encourages appreciation, tolerance, and knowledge of Aboriginal and Torres Strait Islander

traditions can reduce the gap and lack of trust between police and Indigenous communities.

Ramifications for people, families, networks, and Society result from the over-portrayal of

Native and Torres Waterway Islander individuals in the Australian law enforcement framework.

Baldry (2013) says that recent figures show how urgent the situation is. A more equitable and just

system can be achieved by addressing socioeconomic disparities, combating systemic prejudices,

and fostering cultural understanding by recognizing historical context and reducing

overrepresentation (Nielsen, 2003). We can work together to repair the strained connections

between law enforcement and Indigenous communities through policy reforms and community-

led initiatives so that everyone can live peacefully and safely.

Range Of Health And Welfare Outcomes

Indigenous people in Australia are disproportionately represented in the criminal justice

system. The disproportionate number of Aboriginal and Torres Strait Islander individuals who

end up in prison or jail reflects the pervasive social and economic disadvantages that these

groups confront (Vujcich, 2022). The repercussions of this overrepresentation go far beyond the

confines of a prison cell.

A significant fallout is the high rate of Indigenous detainee fatalities. The criminal justice

system has been thrown into the spotlight after inquests into the maltreatment and deaths of

Aboriginal persons in detention revealed widespread flaws and inadequate responses (Cunneen,

2001). The issue was brought to light by the 1987 Royal Commission into Aboriginal Deaths in

Custody, which also made various recommendations to reduce the number of deaths. However,
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since then, there has been an increase in the frequency of Indigenous people dying in police

custody (Gavrielides, 2018). There have been 540 Indigenous fatalities in detention since the

Royal Commission, says the Australian Institute of Criminology. Approximately 600 children

under 14 are housed annually in youth correctional facilities across Australia. The most affected

are Aboriginal and Torres Strait Islander children, taken to a barbed wire facility, strip-searched

upon entry, given limited access to peers, teachers, and support, and separated from family and

community. Aboriginal and Torres Strait Islander children in Australia accounted for 70% of the

10 to 13-year-old inmates in 2019 (Pha, 2019). The public authority should support children to

flourish in local areas and culture, not isolate them from their families by securing them in

violent penitentiaries.

As opposed to hurting, stigmatizing and marginalizing these 600 youngsters in the

legitimate criminal system, Australia should change the law to offer children each chance to

succeed. A reasonable strategy is essential to raise the base period of legitimate liability to at

least 14 years could help in this. It has been north of a long time since the Regal Commission

into Native Passings in Guardianship ('the Imperial Commission') gave over its 339 suggestions

pointed toward tending to the unbalanced number of Native individuals biting the dust in care

across Australia. From that point forward, Australia's imprisonment rate has practically

multiplied, from 116 for each 100,000 in 1991 to 221 for each 100,000, and Native individuals

currently contain more than one-fourth of the detainee populace, up from 14% in 1991(Walsh,

2019). According to a 2018 report from the Australian Institute of Criminology, there were 1220

deaths in custody in Australia between 1991/92 and 2014/15 (Ticehurst et al., 2018, p. 38–39).

On March 20, 2021, four Aboriginal individuals died while in custody in Australia. Those initial
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three First Countries detainees kicked the bucket in six days (Madigan, 2021). All these starts

reflect the high number of indigenous people in correctional facilities.

Indigenous communities' health and welfare suffer from these fatalities, which devastates

the families and communities directly impacted (Dudgeon, 2014). Mental health problems,

substance misuse, and increased susceptibility to chronic diseases are only some harmful health

effects that can follow from the trauma experienced due to these experiences, which can

perpetuate intergenerational trauma. Loss of faith in the judicial system compounds Indigenous

people's sense of powerlessness and marginalization.

Furthermore, there are direct consequences for the health and well-being of Aboriginal

and Torres Strait Islander people due to their overrepresentation in the criminal justice system

(Henderson, 2014). When people are incarcerated, it can be difficult for them to reconnect with

friends and family, find stable employment, or gain access to necessary social assistance (Hunt,

2013). A person's chances of breaking the cycle of disadvantage and regaining their footing in

Society are diminished when they are not provided with sufficient resources and support during

and after incarceration.

While Indigenous people's deaths and adverse health effects while in detention remain a

severe and systemic concern, they are not hopeless. Many people and groups are trying to fix

these structural problems, this includes grassroots activists, government officials, and Indigenous

community leaders (Howitt, 2001). Real change will only come if Aboriginal and Torres Strait

Islander people's cultural rights are respected and included in finding answers.

To meet these obstacles, we need far-reaching reforms that target the criminal justice

system and the root causes of health and poverty inequalities (Kelly, 2009); this includes tackling
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the socioeconomic issues contributing to the overrepresentation of Indigenous persons in

custody, investing in community-led projects, and increasing access to healthcare sensitive to

cultural norms. As per Porter (2016), a more fair and just system can be created that considers

Australia's First Nations' rights and well-being through encouraging restorative justice

techniques, fostering trust, and supporting Indigenous self-determination.

Strategies To Build More Trusting And Positive Relationships

Over the past two centuries, police have had a tense relationship with Australia's First

Nations People due to their policing of Aboriginal and Torres Strait Islander communities. Such

occurrences have led to adverse health and welfare outcomes and the transmission of trauma

over generations. It is crucial to determine if these bonds are beyond repair or if there are ways to

build trust and improve communication (Allard, 2011). Successful policing strategies in other

countries and how they deal with similar difficulties can help us better understand and address

this complex problem.

Australia's Recent Initiatives

Throughout Australia, efforts are being made to improve relations between police and

Aboriginal people by increasing mutual trust and respect (Stubbs, 2011). These actions show

dedication to repairing the rifts in these relationships caused by past wrongs and inequality.

Australian police departments have undertaken community engagement programs to

improve relations between police and Aboriginal communities (Cunneen, 2016). These initiatives

seek to eliminate barriers, improve lines of communication, and foster mutually respectful

relationships. Police officers can build trust and mutual understanding with the people they serve
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by participating in community events, youth outreach programs, and cultural exchanges with

those residents.

In recent years, cultural sensitivity training for police officers has emerged as a top

priority for departments. These courses aim to familiarise law enforcement personnel with the

rich heritage of Australia's Aboriginal and Torres Strait Islander communities (Chrismas, 2012).

Police officers can better serve Aboriginal communities and foster positive relationships with

them if they have a deeper awareness of and respect for Indigenous customs.

Specialized positions, such as Aboriginal Liaison Officers, have been created by some

police departments. These officers bridge the gap between the police and Aboriginal

communities by fostering dialogue, establishing rapport, and offering contextualized aid

(Nindyatmoko, 2022). They are essential for breaking down barriers, resolving community

issues, and ensuring the police department respects Aboriginal people's viewpoints and needs.

Repairing links between police and Aboriginal communities requires cooperation

between law enforcement and Indigenous groups (Cesaroni, 2019). Through these collaborations,

we can address the needs and concerns of the local Indigenous community by working directly

with local Indigenous organizations, elders, and community leaders. The police may ensure their

activities are culturally sensitive, inclusive, and community-centered by consulting with

Aboriginal organizations.

While these measures do reflect progress, there are still obstacles to overcome.

Challenges include resolving longstanding animosities, overcoming mistrust, and keeping the

momentum going over the long haul (Nettelbeck, 2010). The success of these initiatives can be

gauged and tweaked with consistent evaluation and input from the local populace. Through
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ongoing assessment of these initiative’s successes and failures, law enforcement may better tailor

their strategies to the changing requirements of Aboriginal communities and strengthen their

trust-building and relationship-building efforts.

Current attempts in Australia are centered on working with locals, educating the public,

creating jobs for Aboriginal liaison officers, and forming alliances with other Indigenous groups

(Cunneen, 2017). Understanding, trust, and respect are the building blocks for mending the rift

between police and Aboriginal people. While some advancement has been made, there is still

much work to be done in evaluating and collaborating to find solutions to problems and ensure

the beneficial effects of these projects last (Goldsmith, 2005). Mutual trust, cooperation, and

shared responsibility for making communities safer and more welcoming for all can be built

between police agencies and Aboriginal communities in the future through collaborative efforts

(Dockery, 2010). However, to attain unity, it is essential to have a global view of the issue and

value and adopt relative measures effective in other regions.

Best Practices and International Perspectives

Australia's government could benefit from evaluating the methods used by other

countries to foster better relations between police and underserved communities so that they can

more effectively implement a policy of their own.

Building trust and working with Maori communities is a top priority for the New Zealand

Police, who have developed community policing approaches. Their strategy is to recruit Maori

officers, promote cultural competence through training, and actively incorporate community

people in problem-solving projects (Uslaner, 2012). As a result of these initiatives, crime rates

have dropped dramatically, and trust between the police and the Maori community has grown.
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Together with Indigenous communities, the Royal Canadian Mounted Police (RCMP) has

launched restorative justice initiatives at the community level (Chan, 2003). These initiatives

promote culturally appropriate healing, reintegration, and conflict resolution. The RCMP's

approach to police has become more inclusive and effective due to its members consulting with

community members, elders, and Indigenous justice workers.

Some police forces in the United States have adopted "community policing" strategies,

emphasizing establishing rapport and trust with locals through frequent contact. To enhance

effective and respectful engagement with Native American communities, certain agencies have

implemented cultural competency training and partnered with Indigenous organizations. These

initiatives are geared towards mending fences and opening lines of communication between

police and Indigenous communities.

Norway's policing strategy, which includes efforts with the indigenous Sami people, is

community-based and holistic (Braithwaite, 1998). The Norwegian police force has developed

strong relations with the Sami community, including full participation in policymaking and the

hiring of Sami police personnel who are fluent in the Sami language and culture. Because of this,

trust and communication have strengthened, leading to better policing results.

It is essential to recognize that relationships may be restored and trust can be

reestablished despite the long history of friction and disparity between Aboriginal communities

and the police in Australia (Stephenson, 2007). Australian law enforcement can learn from the

best practices of other countries, such as New Zealand, Canada, the United States, and Norway,

and implement these proven methods to improve relations with Aboriginal and Torres Strait

Islander communities. Models of community policing, cultural competence training, restorative

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justice initiatives, and substantive relationships with Indigenous groups all fall under this

category of tactics. Australian law enforcement may begin a life-changing journey towards

creating a safer, more respected, and trustworthy environment for Indigenous communities via

sustained engagement, empathy, and responsibility (Brown, 2002). A future where Aboriginal

and Torres Strait Islander peoples feel cherished and protected by law enforcement is feasible via

participation in these activities.

Although historical injustices and systemic biases have marred the relationship between

Aboriginal and Torres Strait Islander communities and the police in Australia, it is not beyond

repair. The foundations for rebuilding trust can be laid through engaging strategies like

community-led policing, cultural competence training, restorative justice, and a long-term

commitment to change. It is through a certifiable coordinated effort, compassion, and a common

vision for a more evenhanded future that the connection between these networks and the police

can be changed. They can work together to build a society where people respect, understand each

other, and get what they want, making Australia stronger and better for future generations.

Ultimately, it might take a long time to fix the relationship between the police and the Aboriginal

and Torres Strait Islander communities. Supported endeavors, progressing cooperation, and a real

readiness to gain from previous mishaps are central internally and from other countries.

Continuous evaluation and improvement are essential for both the police and communities to

ensure progress and the growth of trust. While the errand ahead might be testing, the potential for

positive change is unquestionable. A future where the police and Aboriginal and Torres Strait

Islander communities stand side by side, united in trust and shared goals, is within reach if

everyone embraces the principles of understanding, empathy, and equity. Dedication, resiliency,

and unwavering commitment from all parties involved will be necessary for repair. Australians
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can create a society that values the diverse cultures and voices of Australia's First Nations by

walking this path together with sincerity and determination.

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